to the adoption of those principles which are consonant to these perfections. The light, I am convinced, is

that it is never used but by the meanest of mankind. The evil which this produces on the minds of children is incalculable. It is the character of timid and contracted minds to oppose all alteration, not knowing, or not adverting to the circumstance, that if improvement were the object, alteration without it, which would seldom take place, would naturally lead to alteration with improvement. Conceiving, as I do, that the human mind is formed for eternal improvement, I cannot but rejoice in every appearance of an intellectual and moral process in this its first and lowest state of existence. And great cause of rejoicing on this account the benevolent activity of this country affords, notwithstanding some instances of a retrograde motion, which, if contemplated without the powerful checks they receive, would lead to an apprehension of the return of the dark ages. I would advise UNITARIANS-whose articles of faith were not fixed by Acts of Parliament some centuries ago, but by a Legislator of still earlier times, to circulate with either the old version or their improved version of the New Testament the Book of Common Prayer which is used in Essex-street, and a Catechism and Prayers with rules for reading the Scriptures. Until it is superseded by a more useful publication, I feel it my duty, and consequently no violation of genuine delicacy, to recommend a small work called "General Instructions on the Doctrines and Duties of Religion, altered from Practical Instructions."

now dawning, and the clouds which obscure the horizon will soon be dispersed. And if I may not be thought too sanguine, I would express the hope, that, from the joint operation of the causes just mentioned, the period may be accelerated-arrive it must, or this nation will consist almost solely of Dissenters -when a subscription to the Scriptures will be substituted in the room of a subscription to about two hundred and fifty abstruse theological propositions imposed about two hundred and fifty years ago, and called thirty-nine Articles; and when the Church of England, being built on this foundation-on the foundation of Scripture and not of human Articles; Christ himself and not Acts of Parliament being the chief corner-stone, will recognise the principle that "the Bible, the Bible alone is the Religion of Protestants."

Anticipating, in the midst of so much mental

mental darkness, this glorious day, though I shall probably not live to see it; and wishing to do all in my power to hasten its approach, as the best proof of my friendly regard for a Church from which Conscience and not Inclination forced me to dissent, I shall now lay before you my sentiments on what appears to me, next to the doctrine of the Immortal Life of the Righteous, the most important doctrine of Scripture, namely, the account which is given there of the nature, design, and duration of the punishment of the wicked.

Agreeably to my proposed plan, I shall in the first place—

I. Consider the arguments for the doctrine of the Eternity of hell-torments, and endeavour to prove that they are not sufficient for its support; and then show that this doctrine is inconsistent

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consistent with the Perfections of God, and the declarations of Scripture.

Before I lay before you the texts which are adduced in support of this hypothesis, it is necessary to call to your remembrance one incontrovertible fact asserted in Scripture, which although it i reconcileable with infinite Benevolence, yet to a heart which is susceptible of the finest human affections is after all a painful consideration, namely, that the persons of whose state we are now speaking constitute by far the greater part of the

human race.

This tremendous truth cannot be evaded -the voice of infallibility hath spoken it-the elevated standard of Christian morality confirms it, and every analogy of Nature points out to it, "Enter ye in at the strait gate: for wide is the gate and broad is the way that leadeth to destruction,

struction, and many there be who go in thereat: Because strait is the gate and narrow is the way which leadeth unto life, and few there be that find it.”

We are sometimes apt to speak of Happiness, as if it consisted solely in external things. It should never be forgotten, that it consists in two things, Faculties and Objects. Now the Faculties, the Capacities, the Organs, if I may so express myself, of a spiritual, moral, and religious Happiness, are spiritual, moral, and religious HABITS; which, like all other habits, are formed gradually, and by repeated acts. Without these, the company of the blessed in heaven, and all the scenes and sources of delight with which the celestial state abounds, would be no more the means of enjoyment than a beautiful prospect would be to a blind man, or a concert of music to a person deprived of the sense of hearing. It should never be forgotten,